Commentary on Rule VIII for Disciples and Initiates

Part I of V

Focus for the Second Month of Study on Rule(s) VIII

(Underlining, Bolding and Highlighting by MDR. Additional quotations in Violet)


Rule VIII now comes up for consideration.  The previous seven rules have been of a wide and general connotation.

1.                  For our purposes, however, they have contained many specificities.

2.                  The breadth of material covered in any of these Rules is well beyond the normal human consideration.

  They have been largely postulates, emphasising group life, group planetary relationships, and the fundamental Science of Invocation and Evocation which underlies all world processes, which is the inspiring energy behind all evolutionary unfoldment, and which creates the medium or channel of related communication between the great centres in our planet, through which the life of our Logos flows and His purposes are worked out.

3.                  DK summarizes the general content of the first seven Rules as follows:

a.                  They have emphasized group life

b.                  They have emphasized group planetary relationships

c.                  They have emphasized the fundamental Science of Invocation and Evocation which underlies all world processes

4.                  Of the Science of Invocation and Evocation He tells us:

a.                  It underlies all world processes

b.                  It is the inspiring energy behind all evolutionary unfoldment

c.                  It creates the medium or channel of related communication between the great centres in our planet

  I would remind you that the creative process was initiated by Sound, and in that Sound the Logos both invoked and evoked.  He issued the call and He engineered and implemented the response and thus the "Army of the Voice" (as The Secret Doctrine calls it) came into being.

5.                  One may invoke ‘below’ as well as ‘above’, though usually we think of invocation as relating to energy sources ‘above’ the invoking agent.

6.                  When that which has been invoked responds, that response can be called an evocation.

7.                  The Army of the Voice responds to sound, and sound as presented in TCF, correlates with the third aspect of divinity and the third ray.

8.                  Could there also be an ‘Army of the Eye’, for the Eye also is a great directing agent.

9.                  At one high point of development the “Army of the Voice” is no more to be heard. Generally this group of devas are considered to be of a lower order and blindly responsive.

10.             We may say the following of sound:

a.                  Sound is an organizing potency. A statement with respect to function of sound is—sound configures.

b.                  It is also true that sound geometrizes.

c.                  As well, sound situates.

d.                  The members of the Army of the Voice ‘take their places’ according to sound—to which they are ever responsive.

e.                  We, too, configure ourselves according to the sounds to which we respond. For instance, we come and go in groups according the sounds (words) which are emanated by those who stand in the center of groups and according to the general sounds emitted by the entirety of the groups.

f.                    Are we not, all of us, configuring ourselves according the sounds/words thought and uttered by the Tibetan?

g.                  The third and the seventh rays are involved in throat center functioning—Earth and Saturn and, then, Uranus (in the later stages of disciplic development)

h.                  The Army of the Voice is highly regulated according to the sounds they ‘hear’.

i.                    In a way, they are ruled by Virgo and the sixth house. They are unconscious servants and have no free will. They must respond according to the pattern imposed upon them by sound. They are regimented (a military term) by sound.

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The Head (the idea), the Heart (the ideal) and the Throat (the creative agent of the resulting idol, the temporary and fleeting expression of the ideal, inspired by the idea) came into being; three great Centres emerged in time and space and—at this point in the evolutionary cycle—we call them Shamballa, the Hierarchy and Humanity.

11.             The three terms “idea”, “ideal” and “idol” correspond to Life, Quality and Appearance in occult terminology. They also correspond to Monad, Soul and Personality as well as numerous other triplicities.

12.             These three terms give insight into the nature of the creative process.

13.             In contemplating the head (idea) the heart (ideal) and the throat (idol), note that idealism is associated with the heart.

14.             Sometimes idealism is relegated entirely to the province of the sixth ray, but the soul itself is a source of idealism. All E/entities have their ideals—that yearning within them that reaches ‘beyond’.

15.             Whoever contacts an archetype (and the soul is the archetype for personality living) and thereafter loves or desires to manifest that archetype, has entered the realm of the ideal.

16.             The reason I bring this up is that the term “ideal” has almost taken on a pejorative meaning because of its association with the sixth ray (now moving into temporary obscuration—with respect to the lower worlds, at least). We must re-value the terms “ideal” and “idealism”.

17.             The “idea” is an aspect of the “Fixed Design” and is the source of inspiration. The “idea” is that which endows with life and vitality. It is what might be called a ‘heavenly configuration’ which, at length, must become manifest.

18.             A magnetized “idea” becomes an “ideal”. Emotional/aspirational energy gravitates towards an “ideal” and, conversely, an ideal inspires emotional/aspirational energy. An “ideal”, however, never contains the “idea” in its entirety. An “ideal” also has less appeal to the mind and intellect that does the “idea”.

19.             The “idol” is a material expression of the “ideal”.

20.             The “idol” (a product of the third aspect of divinity) is created by the Army of the Voice.

21.             Common understanding of the term “idol” reveals that it can only dimly express the archetype of which it is the shadow, whereas the “ideal” is the reflection of the “idea”.

22.             We could ask ourselves—“Do we work primarily with ideas, ideals or idols?” Perhaps we have transcended idolatry in its most blatant forms, but I suggest we would have to examine carefully whether we have made the transition from “ideals” to “ideas”.

With these fundamental factors the first seven rules have been occupied, and I have tried to help you to see their significance somewhat, from the angle of the initiate-consciousness.

23.             We are always reminded of the level on which this particular book is written. Like A Treatise on Cosmic Fire, it, too, evades complete understanding by those who are not possessed of the initiate consciousness. This means that the vast majority of readers (including ourselves) are only trying to understand.

24.             This is the eighth Rule. The number eight marks the beginning and end of a cycle. Note that the first and eighth signs of the zodiac are ruled by initiating Mars—the planet under whose influence we break into new areas of experience.

We come now to a close consideration of this Rule VIII, where it might be said that the specific rules for the training of initiates begin.  These remaining seven rules must be studied most carefully from that angle.

25.             These statements should place us on alert, for, in a way, a new and still more serious phase of our work is beginning.

26.             The specificities given in these Rules may not be blatant; it will be for us to extract them.

They are not susceptible of casual and superficial analysis.

27.             The concrete mind alone will not suffice, and even the abstract mind must offer itself to intuitive downflow.

  I realise that only those who have taken initiation will be in a position to grasp the esoteric significance of the words I use and of much that I may say, but it is for them I write; their numbers are even today more than are suspected, and their ranks will be steadily increased in the post-war period, both through the strenuous effort of disciples in training to "make the grade," and through the coming into incarnation of initiates of all degrees—some of whom are the children of today.

28.             “Initiates of all degrees” came into incarnation following the war. Presumably this includes those about to take the fourth degree or who had recently taken it. When the term “initiate” is used in this context, it probably does not mean “Master”

29.             We see that DK, even though training the New Seed Group of twenty-four members when writing these instructions, had to think in much wider terms. He had to meet their needs (indeed, they had already been given more than they could even use, and definitely more than they were using) and, yet, meet the wider needs of those more advanced souls coming afterwards.

30.             The Tibetan tells us that many are making strenuous efforts to “make the grade” or, shall we say, to “measure up”. This terminology refers to a vibratory standard achieved. It is part of the general ‘keying up’ of the ‘pitch’ of our various vehicles and the harmonizing of the notes they sound. There is no acceleration of frequency without strenuous effort. In that strenuous effort we are now all engaged. We are, in fact, ‘changing our notes’.

Rule VIII.

For Applicants:  When the disciple nears the Portal, the greater seven must awaken and bring forth response from the lesser seven upon the double circle.

31.             It would be worth group time to attempt to locate the greater seven. With the lesser seven we are familiar. A question arises: are the greater seven separate from the higher three? This is a general philosophical question involving the seven, the three and the ten. When a ten is formed, are the higher three repeated in the lower seven? The higher three would be in this case, the crown center the ajna center and the alta major center. It is my opinion that these higher three should be considered separately from the greater seven (found, I think, within the head and in relation to the ventricles of the brain).

32.             Yet a discrepancy seems to arise. It is unlikely that a center within the head would be a master control center of the entire head center itself. Probably, for this question of greater seven and the lesser seven to be resolved, we would have to know more about the structure of the crown chakra (and its several tiers).

33.             Lately, there has been much speculation in the World Wide Group about the question of the seven head centers and their relation to the centers as usually considered.

34.             Commentaries from TCF emerging in the FCF Program also deal with these matters.

35.             The alta major center is said to synthesize four of the head centers (presumably the centers within the head). There are also, it seems, three others of a superior kind.

36.             When thinking of the seven head centers one should study the normal chakras and their distribution on the four etheric subplanes of the systemic physical plane. We note that there are four chakras found on the etheric level, and one each (the higher three) found on the super-etheric, the sub-atomic and atomic levels. This is repeated on the astral plane and, partially, on the mental plane.

37.             It is an inference that the complete awakening of these three higher centers of the seven head centers would correlate to the developmental process occurring from the time of the first initiation to the third, and that the full activation of these three higher intra-head centers would correlate with the unfoldment of the three sacrifice petals of the egoic lotus.

For Disciples and Initiates:  Let the group and within itself response to the greater seven groups which carry out the hierarchical will with love and understanding.  The group contains all seven, the perfect group.  The lesser seven, the greater seven and the planetary seven form one great whole, and these the group must know.  When this is realised and the Law of the Supplementary Seven is understood, let the group understand the Three and then the ONE.  This they can do with the united breath and the unified rhythm.

38.             The main thrust of this Rule will be treated in the following pages.

39.             The group which must find response is, of course, the group of disciples who are becoming an ‘initiate group’. They now definitely stand on the periphery of some Ashram and even in a more interior position.

40.             This group is seeking to find ever more adequate response to the Ashram which is meant to serve as its inspiration.

41.             On a higher turn of the spiral, the group could be considered an Ashram which is seeking to find response to the entirety of Hierarchy and its great Leaders.

42.             Seven is the number of perfection, though, a relative perfection. Ten is the truly perfect number.

43.             We are dealing with an integration of sevens. The number twenty-one is suggested by the integrations given. If the “Supplementary Seven” is added, the number is twenty-eight. If the three and then the One are added the number is thirty-two. Add the Wholeness and the master number thirty-three is achieved.

44.             We see that very much is expected of the applying group. They have to rise very high if this Rule is to be fulfilled. Full ashramic responsiveness is expected and even the ability to rise in understanding towards the Three and the ONE (both of which can be variously interpreted, but which certainly suggest, on one level, the three Buddhas of Activity and Sanat Kumara—or the Planetary Logos). [Note that on p. 148 of R&I, the term is mistakenly written “united rhythm”. It should be “unified rhythm”].

On the surface, this rules appears to be one of surprising [Page 149] complexity and immense difficulty.  It deals with so many groups and septenates and this seems to complicate understanding considerably.

45.             We can easily agree with this assessment. Even after many years of study it seems to evade solid understanding.

 Yet every person in the world is dealing with the multiplicity of units and combinations of forces which make up his entire daily life and which create his environment and his life circumstances.  Life would be simple indeed if the average man had only seven factors to consider, with which to conform, to work with and to use.

46.             This reminds of DK’s challenge to readers of His Esoteric Astrology—that, really, mastering the book is really no more difficult than mastering a textbook on physics or chemistry.

And yet, is it any more complicated to the beginner than a textbook on physics or chemistry? I think not. What does complicate the problem is your feeling of doubt and questioning as to the truth and the verifiability of the statements made. Yet the beginner in chemistry has to accept the statements of the expert who has written his textbook, and does so accept them until the time comes when he can verify them himself through experiment. (EA 133)

47.             Students of occultism must remember what Master DK says here about complexity. The initiate consciousness is a simplified consciousness but the initiate has earned his simplified understanding by mastering an extraordinary complexity.

48.             There is no way we are going to save ourselves from complexity; it must be faced and resolved, eventually, into archetypal simplicity.

  Advance into the world of spiritual values and into the realm of triadal existence (in which the initiate moves) is definitely an advance into simplicity.  It is an advance from the complications of the multiplication table and its resultant arithmetic into the simplicity of the symbolic formulas as used in the higher mathematics;

49.             Here are given certain hints about a way of distinguishing the processes of the abstract mind from those of the concrete level of mind.

50.             Upon the abstract mental plane the thinker has achieved a much greater mental leverage and can move and manipulate many mental items through the use of powerful symbols.

 it is a moving out of the world of kaleidoscopic figures in constant movement, into the world of meaning;

51.             Presumably there are stable structures (like standing waves) in the World of Meaning.

 it is a process of getting behind the world of effects into the world of causes, realising that one simple cause or directed movement of energy can set in motion a myriad of effects.

52.             The one who become a master in the World of Causes can manipulate the many with the few and then with the one.

  The way of the initiate is not a complicated one, once he has grasped the fact that he must release himself from the world of seeming and of illusion and stand free in the world of light, where all stand clearly revealed.

53.             A perceived complexity is often the result of unclear perception. Even in complexity there can be structural clarity.

  Then he can begin to face the lessons and take the training which will enable him to handle energy—having released himself from the control of forces—and begin to direct energy in conformity with the great Plan.

54.             We see that a movement into simplicity is a movement into the ability to wield energy rather than only force alone.

55.             The one who has achieved a spiritual simplicity of vision is qualified to wield energy. The consciousness burdened by incompletely understood complexities cannot do so.

56.             Simplicity can only be achieved by having traversed complexity. The resolution of complexity into simplicity demands a knowledge of the root of all factors. Complexity is burdensome because at first it seems chaotic. But when the proper placement and relations of any factor within a complex matrix are immediately and infallibly known through intuition then complexity is instantly resolved. The number of factors remains the same, but was complex, heretofore, is now simple because it can be so quickly understood and handled.

57.             To develop simplicity one must have developed a capacity for detecting the root of a sequence of causation. Intuition immediately isolates that which is salient. This comes however, only having passed through the “forest of error”.

58.             The “many” are all derivative of the “One” and relatively valueless when compared to the “One”. But if we cared only for the One, there would be no reason to have a universe.

The complexity lies in the thinking of the neophyte.  The initiate knows it not.

59.             We must be able to notice those moments of wandering, rather lost, in the byways and nooks and crannies of the mind. The burden of complexity descends when impelling causes have not been detected. The wise one has detected causes, and can make complex issues seem simple because, to him, they appear simple. The World of Effects is complex, and as the Tibetan suggests, one cause can eventuate in many effects. The World of Causes is relatively simple. The form of the pyramid suggests how we proceed from complexity to simplicity, At the top of the pyramid is that which is most simple, and yet the emanative cause of all below.

First let us clearly define the various septenates referred to in this rule.  I will first tabulate them in the order of their appearance

60.             This is an interesting statement. Can it be said that Hierarchy appeared before Shamballa?

 and define them, and then I will enlarge upon them in order to point out where the training enters in, where the rule applies, and how the embodied rule is in the nature of a Law which the initiate may not evade.

61.             There is a practical purpose in DK’s approach. He will enlarge upon the Rule to point out:

a.                  Where the training enters in (for let us remember that with this Rule specific training for initiates begins)

b.                  Where the Rule applies

c.                  How the embodied Rule is in the nature of a Law which the initiate may not evade

62.             Earlier in the text DK distinguished clearly between Laws (as great, inevitable principles) and Rules (as the wise counsel of the ages which could be obeyed or not according to the will of those exposed to them). Here he seems to say that the Rule (at least for the initiate) must be considered as a Law which may not be evaded. May we say that a disciple may obey or not obey a Rule according to his will, but that a true initiate must obey a Rule as if it were a Law? Such is the initiate consciousness.

I would ask you here to refer to what I earlier said anent rules, laws and orders when starting with you this particular study.

63.             Here is the major statement on this subject:

We now begin our study of the fourteen rules for those who are seeking initiation, in one or other of its degrees.  In Initiation, Human and Solar I gave the rules for those proposing to enter the grades of discipleship.  I would like for a minute to deal with the significance of the word "Rule" and give you some idea of its occult meaning.  There is much difference between a Law, an Order or Command, and a Rule, and these distinctions should be pondered with care.  The Laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the One in Whom we live and move and have our being.  There is no avoiding these laws in the last analysis, and there is no denying them, for we are eternally swept into activity by them and they govern and control (from the angle of the Eternal Now) all that happens in time and space.  Orders and commands are the feeble interpretations which men give to what they understand by law.  In time and space, and at any given moment and in any given location, these commands are issued by those who are in a position of authority or who seem to dominate or are in a position to enforce their wishes.  Laws are occult and basic.  Orders are indicative of human frailty and limitation.

Rules are, however, different.  They are the result of tried experience and of age-long undertakings and—assuming neither the form of laws nor the limitations of a command—they are recognised by those for whom they exist and hence evoke from them a prompt intuitive response.  They need no enforcement but are voluntarily accepted, and are put to trial in the belief that the witness of the past and the testimony of the ages warrant the effort required for the expressed requirements. (R&I; 25)

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1. The seven greater groups...The seven groups or Ashrams within the Hierarchy.

64.             In occultism generalities are used to denote specific items and groupings. Without DK to tell us the meaning of “lesser seven” and “greater seven”, etc., confusion could easily arise. Thus is the work protected!


These carry out the hierarchical will, which is love.

65.             This is an important idea: the will of the Hierarchy is always, essentially, love.

They work through love and understanding.

66.             No matter what may be the ray of any particular Ashram, its foundational energy, because it is hierarchical energy, is love and understanding. With complete understanding love appears.

Each is presided over by a Chohan and a group is called an Ashram.

67.             A Chohan is the leader of many subsidiary Ashrams.

These major Ashrams have many affiliated Ashrams, presided over by a Master on the same ray as the Chohan, and are capable at any moment of being absorbed into the primary Ashram.

68.             One presumes that this ray is the soul ray. It has not been thoroughly established, however, whether the monadic ray of a Master of a particular Ashram can differ from the monadic ray of the Chohan (which presumably, for the Rays of Aspect) is the same as the major ray associated with the Ashram. In other words, the Chohan of the second ray Ashram would have a second ray monad. It remains to be established whether all Masters in the second ray Ashram would, necessarily, have a second ray monad.

69.             When considering the monadic ray of the Chohans of the fourth, fifth, sixth and seventh ray Ashrams, it can be inferred that their monadic ray would necessarily have a subray which was the same as the ray associated with their Ashram (a monadic fourth subray for the fourth ray Ashram, a fifth subray for the fifth, etc.,) but the major monadic ray, since it can be only the first, second or third could not be the same as the ray of the Ashram.

70.             We note that absorption into the Greater Ashram can occur at any moment, presumably by an occult act—of thought, of presence of sound, etc.

71.             In pondering the following,  “These major Ashrams have many affiliated Ashrams, presided over by a Master on the same ray as the Chohan, and are capable at any moment of being absorbed into the primary Ashram,” one wonders just how many. Is many seven? One is used to thinking in terms of one major Ashram with seven subsidiary Ashrams, but the truth may not be quite so neat, just as in a solar system we have Sun with seven major planets, but many more lesser planets.

72.             The manner by which a lesser Ashram is absorbed into a greater Ashram is interesting to consider. Any lesser Ashram has its own characteristic note; all the time, meanwhile, the note of the Greater Ashram is sounding in the background. Such notes embody the quality of the Ashram from which they emanate. If absorption into the Greater Ashram is required, the Chohan of that Ashram will simply increase the amplitude of the note of His Greater Ashram, which, represented as it is, in and through all the derivative Ashrams, will instantly dominate the lower Ashramic notes.

73.             Another (reflected) way of looking at this is that the Master’s consciousness always hovers in the background of the consciousness of his disciples. A filament of the Master’s consciousness is always present in potential. The Master has only to reassert His presence and the lesser consciousnesses are immediately made part of His own consciousness. Such dynamics function according to subtle psychic laws.

74.             We are considering here how to ‘appear’ or ‘disappear’ without the usual constraints of time and space. These appearances and disappearances are engineered through the intensified or de-intensified sounding of notes.

The perfect or complete group is the Hierarchy itself, containing all the seven major Ashrams and their affiliates.

75.             It bears pondering that the perfect or complete group is the Hierarchy itself. Many of us think in terms of the subsidiary Ashrams, but the real Ashram, the complete Ashram, is Hierarchy.

2. The Planetary seven groups...the seven rays, the central septenate of energy.

76.             This is the central planetary septenate of energy.

77.             It appears that all the septenates treated in Rule VIII are intra-planetary.

78.             One could think of the “Planetary seven” as the seven major Planetary Logoi, but this would be to skip a step, for each of those Planetary Logoi has a representative within Shamballa, and it is to seven such representatives (planetary Ray Lords) that the “Planetary Seven” refers.

79.             We hold in mind that we are speaking of occult groupings within our planet and of the great lives who supervise them.


These embody the will of Shamballa, which is divine purpose.

80.             Divine Purpose comes in many forms, but for our purposes, it is sufficient to limit it to the Will of our highest planetary Center, Shamballa.

81.             If we look at diagrams of the cosmic monadic plane (TCF 344) we shall note that there are, on that high plane, seven groupings of lives. We can analogize downwards and infer that there are seven groups of monadic lives on the systemic monadic plane.

82.             The master chart on TCF 344 also shows that while there are seven triangles on the second systemic plane, there are three triangles on the systemic logoic plane. Thus, on the highest plane of our system, it can be reasonably inferred that the seven monadic groupings become three major monadic groups.

They work as life energy, as quality, and produce appearance.

83.             It is interesting that these seven work with both life and quality. If indeed they are planetary Ray Lords, their relationship to quality is explicit.

Each is presided over by one of the seven Spirits before the Throne; by one of the seven Ray Lords.

84.             This means that teach of the seven monadic groups is presided over by a Ray Lord, another name for which is a “Spirit before the Throne”.

Each of these rays has its seven subrays which relate it to all the other rays.

85.             This is a most important statement. No matter what ray we may be considering (whether of aspect or attribute), the ray is subsidiarily sevenfold.

These seven rays can, under divine purpose, be re-absorbed into the Three and then into the One.

86.             The scheme to hold in mind is ‘7→3→1’, and it holds good on all levels of the universe of which we may be aware (through the teaching).

87.             We have stated that that “Planetary Seven” are intra-planetary and not extra-planetary. The “planetary seven” are greater than the “greater seven”. The “planetary seven” may reasonably be considered monadic groupings presided over by one of the Seven Spirits before the (Planetary) Throne. These Spirits are, essentially, the Ray Lords about whom there has been so much discussion. They are Shamballic Lives, each in resonance with a certain sacred planet, and perhaps (though faintly) with one of six Solar Lords Who are the companions of our Solar Logos (all making the Seven Suns).

88.             These seven Ray Lords are analogous (on the planetary level) to the greater “Seven Spirits before the Throne” (i.e., the sacred planets, before the throne of the Solar Logos). Just as the Solar Logos works through seven great Planetary Spirits and is surrounded by three still greater entities (cf. TCF 1238), the analogy may apply to the planetary set up—with seven Spirits before the Throne of Sanat Kumara, Who stands in the middle of a triangle comprised of the Three Buddhas of Activity (though there appear to be still higher triplicities of Buddhas in our planetary scheme).

89.             As for the three Esoteric Kumaras, it is difficult to know how to place them. They are not “on the map”, nor are the higher solar systemic counterparts to these Kumaras, “on the map” in relation to the Solar Logos. However, when one adds up Seven Spirits and Seven Kumaras, the number fourteen emerges. It is tempting to think that the seven of the Great Bear and the seven of the Little Bear are involved in this fourteen.

90.             Note that each ray has seven sub-rays creating forty-nine possibilities. Note that this forty-nine (analogizing from TCF 344) is occurring within Shamballa and can be seen as the prototype of the forty-nine Ashrams within Hierarchy.

91.             That the Seven Spirits are distinct from the Kumaras is attested by the following from EXH, 158:

“These Forces include the Lord of the World and the Representatives of the seven sacred planets Who are spoken of in the Christian Bible as the "seven Spirits before the Throne of God." They include also the three Agents of the Divine Triplicity Who are known, esoterically and in the East as the three Kumaras, or the three Buddhas of Activity.”

92.             It stands to reason that if the “Forces” of Shamballa include the three Kumaras in addition to the “seven Spirits” the Kumaras are different from the Spirits. Then, of course, there are the three Esoteric Kumaras. Seven plus seven.

93.             The term “Seven Spirits” has two usual levels of interpretation—one intra-planetary and one extra-planetary. The extra-planetary Spirits are of a higher order than the intra-planetary Spirits.

94.             The following from TEV, 161,

“The rays are the seven emanations from the ‘seven Spirits before the throne of God’; Their emanations come from the monadic level of awareness or from the second cosmic etheric plane”,

makes it seem that these Seven Spirits have their major point of emanation/expression is upon the monadic plane, just as Sanat Kumara expresses/emanates most focally upon and from the logoic plane. Naturally, the higher extensions of Their energy systems are located outside/‘above’ the cosmic physical plane altogether. While the Christ has attained the systemic logoic plane, it is doubtful that His major arena of expression is that high though an aspect of energy must necessarily emanate from that level.

95.             It is necessary, actually, for us to discriminate between emanation and expression. If we want to get specific, the source of emanation will be higher than the focus of expression.

96.             We have been discussing the seven or forty-nine “Spirits before the Throne”. The following from TCF gives us a solar systemic picture which must, under the law of analogy, be reflected within our planetary system:

 Sevenfold electric fire.  The seven types of spiritual existences, or the seven Spirits before the Throne in Their essential essence; the dynamic force or will lying back of all manifestation.  They form on their own plane in a peculiar sense the logoic "Jewel in the Lotus," and [Page 629] hence are inconceivable to our intelligence in this solar system, as They are not revealed until the "Son be made perfect," or the logoic consciousness is fully awakened.  They are esoterically the "Spirits of Darkness."

97.             The matter is complicated and really beyond us, but if, on the planetary level, we discriminate between Kumaras and “Spirits before the Throne”, we may also do so on a solar systemic level, with the seven sacred planets as “Seven Spirits before the Throne” analogous to the seven “Spirits” before the planetary Throne of Sanat Kumara, and the Seven Kumaras of our planet (including the three Esoteric Kumaras) being analogous to Seven Greater Kumaras, three hidden or esoteric. These Seven Solar Kumaras are not the same as the Seven Planetary Logoi (who sometimes are also called Kumaras).

98.             The matter may appear a little confusing, but basically we would have (if this inference is correct) two sets of double septenates: fourteen for the planetary level and fourteen for the solar level.

99.             In each case the Great Bear and Little Bear could be considered higher sources of inspiration, since the two Bears represent a double septenate, with one of the septenates higher than the other and more representative of Will, while the lesser septenate is representative of quality.

Sevenfold solar fire.  The seven Heavenly Men, the sumtotal of Light, the seven Rays of manifestation of the Spiritual Sun.  In time and space these seven Rays of Light become the nine (the major three, with the third demonstrating as seven) and are thus esoterically the nine petals of the logoic Ego as He manifests in His physical vehicle.  They are esoterically the "Sons of Light."

100.         Note that the “logoic Ego” also has nine petals, just as has the human egoic lotus (if the three interior petals are not counted).

Sevenfold fire by friction.  The seven brothers of Fohat.  The seven manifestations of electricity, or of electrical phenomena.  These are the seven Raja-Lords or Devas of the seven planes; they are the seven Fires, or those seven states of activity through which consciousness is expressing itself.  They are the vehicles of consciousness and the seven vibrations.  They are esoterically the "Brothers of energy."

Therefore it will be apparent that the sumtotal of logoic manifestation as it can be seen in existence in time and space is:

Seven Spirits...............sevenfold will.

Seven Rays.................sevenfold quality or psyche.

Seven Deva Lords......sevenfold form.

The latter are literally the seven spirillae, or force vibrations within the logoic physical permanent atom.  This needs to be carefully borne in mind and pondered upon.

101.         Which we shall do at our leisure when we take up this subject in the Commentaries on A Treatise on Cosmic Fire  in the FCF Group.

  The seven Rays are the sumtotal of the psychic nature of the Logos, as it radiates through His physical form—His seven qualities, the aggregate of the expression of His desire, or love nature.  The seven Spirits are the sumtotal of His Will-to-be aspect, the synthetic Life of His total manifestation, that which causes the persistence [Page 630] of the form, and its evolution for as long as the logoic Ego seeks physical existence.

102.         It becomes apparent that in relation to the three divine aspects, we are dealing with three septenates. The higher prototypes of these septenates include the Ursa Major, Ursa Minor and (many would say) Sirius, but I would like to propose the septenate represented by Orion which is by far a greater Being in our local cosmosystem than Sirius could ever be.

To carry the simile, or analogy, even further back and thus bear in mind the resemblance between microcosmic and macrocosmic development we have:

1. The seven Spirits who find Their originating incentive on:

a. The cosmic lower mental levels.

b. The logoic "Jewel in the Lotus."

c. The cosmic atmic plane.

103.         Because it can be reasonably inferred that the stars of the Great Bear are associated with the cosmic atmic plane (cf. 1162), it takes no great stretch of thought to associate the “Seven Spirits” with the Great Bear, since these Spirits also have a close association with the cosmic atmic plane—as given immediately above.

2. The seven Heavenly Men are in the line of force from:

a. The cosmic astral plane.

b. The logoic nine-petalled lotus.

c. The cosmic buddhic plane (the seven Rishis of the Great Bear).

104.         This is a potentially misleading statement, as it would seem that these “Rishis” work through the Pleiades who do have a definite place on the cosmic buddhic plane. (cf. TCF 904)

3. The seven Sons of Fohat find their vital force emanating from:

a. The cosmic physical plane.

b. The logoic permanent atoms (within the causal body).

c. The cosmic higher mental levels. (TCF 628-630)

105.         These references tell of extremely important alignments which, if understood, will clarify much of the structure of our local One About Whom Naught May Be Said.

Yet these three are but the expressions of One Existence, for behind the Logos in physical incarnation is to be found the logoic Monad, expressing Itself through the logoic Ego, and its reflection, the logoic Personality.

106.         When we think of Shamballa and the septenates there contained, it is impossible to leave out the planetary correspondences of the Seven Brothers of Fohat and the Seven Spirits of Darkness.

We have 7 (or 49) + 7 (or 49) + 7 (or 49). There are thus twenty-one major Shamballic Lives, which, through emanation, become 147. Of the three major sevens, however, perhaps only two groups (those relating to the Rays and to Fohat) are effectively active. The Spirits of Darkness relate to electric fire and the first ray, and it may be that their time for assertion has not come. Still, it would seem that they must be represented in Shamballa.

3. The lesser seven...the seven types of men and also the seven root races.

107.         The meaning of the “lesser seven” is two fold—the seven ray divisions of men and also the seven root races which are each apportioned to one of the seven rays.


These embody the intelligence of the Logos as it expresses itself through creativity.

108.         Humanity’s connection with the third ray and the third, or creativity, aspect is obvious.

They are learning to work intelligently with matter in order to develop love in response to divine purpose—which is will or life.

109.         The implication is that the correct way to respond to divine purpose (will or life) is through love.

Each of the seven types, responsive to one or [Page 151] other of the seven rays, is conditioned or ruled by its prototype, the soul on its own plane.

110.         The soul according to its ray is considered a prototype of one of the types of men.

111.         The inference is that each rootrace also has its ray-conditioned soul.

These major types or races of men have many subraces and subsidiary types, developed during the evolutionary process; all will eventually demonstrate the seven major types.

112.         Each of the rootraces, subraces, branch-races etc., is actually a ray demonstration.

113.         We are considering with this statement the fact that the second ray is the synthesis of all seven, including a second subray.

114.         Returning specifically to Rule VIII, and after discussing the “greater seven” and the “planetary seven” we come to “the lesser seven...the seven types of men and also the seven root races.” I have put (in red italics) the important conjunction which reveals that this discussion of the “lesser seven” included two categories: the seven root races and the seven ray types of men.

115.         It is important to realize that the seven rootraces do not manifest simultaneously, but the seven types of men (presumably, ray types) do manifest simultaneously (at least once human evolution has progressed to a certain developmental stage). If this distinction is not kept clear, then, many enigmas will appear in this section.

116.         We are, nevertheless, presented with an enigmatical sentence: “all (all what) will eventually demonstrate the seven major types.”

117.         The section seems to say that each one of the seven types of men has a prototypical soul. It seems that through every soul type, all of the other six types will manifest as subsidiary types. I do not see how the Tibetan can be talking about rootraces and still use the word “eventually” for some rootraces are gone never to return.

118.         For practical purposes, I think we should consider the seven types of men as soul ray groupings, with their full complement of subrays relating to all the other soul ray groupings.

119.         We are not so much considering the soul on its own plane (which relates more to the “greater seven” as we are the soul-in-incarnation, or soul expressing itself through matter form.

120.         Still it is not correct, I think, to imagine that humanity should be grouped only according to personality ray. Such personality groupings would be fleeting, evanescent--no abiding groupings. Human beings are much better aggregated according to soul ray than according to personality ray.

121.         As we study this section, what we want to have in mind is all the septenates through which energy transmission must make its way.

The perfect type is the Christ, the Heavenly Man, Who expresses all the major types and Who is the "pattern of things as they are."

122.         Notice that the Christ here is equated with the Heavenly Man. The term “Heavenly Man” (when used in a specialized way) often refers to the Christ aspect or soul aspect of a Planetary Logos. The second ray is, in our system, the synthetic ray, and includes all the other types, just as the color indigo subsumes all the other colors.

123.         The Christ is the summation of all the ray types of men and of all the rootrace types which humanity has produced. He is completed and perfected. He has become the Archetypal Man.

4. The supplementary seven...the seven centres of energy in the individual man.

124.         We now deal with the chakric system of the individual man.


125.         We note that this fourth description also pertains to humanity, just as did the third.

These together embody the combined forces of the planetary life as registered by the perfected individual.  They will eventually enable the man to achieve perfection.

126.         When the chakric system is perfected the man is perfected. The chakras are doorways to higher dimensions on which a man must learn to function in order to reach what, from the human angle, is considered perfection.

They enable the individual to respond to material forces, to soul energy and spiritual life, and they constitute a complete response apparatus to the planetary life, purpose, intent and form.

127.         Through the chakras, all planetary domains can be reached.

Each of the seven centres is responsive to one or other of the seven rays and their qualities under the conditioning energy of the soul ray and the forces, emanating from the environment.

128.         We are told that in the future each chakra will “eventually express in some measure the seven types of ray energy.” This will occur, presumably, when the human being is fully developed. For now, each chakra responds to three influences; 1) one or other of the seven rays, 2) the soul ray of the individual, and 3) the forces emanating from the environment.

129.         We must also remember that each chakras is threefold, reflective of the three aspects of divinity.

These centres develop progressively and under the impact of circumstances and the Law of the Supplementary Seven, but all will eventually express in some measure the seven types of ray energy.

130.         This Law of the Supplementary Seven must necessarily carry developmental energy into the chakras from high places. We shall find it directly associated with the will aspect.

131.         If the chakras all are to express each and all of the seven types of ray energy, they will also necessarily express some aspect of the planetary Deities allied with the seven ray energies.

132.         We note the important qualifier related to the expression of ray energy—“in some measure”. Each chakra is principally the expression of one ray energy, but the factor of subrays is most interesting and must be taken into account to have a truer picture of the functioning of the chakra in question.